II Corinthians 12:14 · Bible study
2 Corinthians 12:14 Commentary: Paul's Fatherly Care
Greek · 10 what the commentators say
Meaning in one sentence
See how Paul's refusal of support reveals his heart as a spiritual father. A study of apostolic priorities, Greek grammar, and pastoral care.
Research Summary
- Meaning: Paul prioritizes the spiritual well-being of the Corinthians over any financial benefit to himself.
- Key words: 'Seek' (zēteō), 'treasure up' (thēsaurizō), 'burden' (katanarkaomai).
- Main debate: Whether 'the third time' refers to an actual third visit or a third resolved intention to come.
- Theological theme: Apostolic ministry as sacrificial fatherhood, reflecting God's own generosity toward his children.
- Best use: A powerful text for defining pastoral priorities and examining the motives behind Christian service.
Translation Comparison
BSB Berean Standard Bible 2020
See, I am ready to come to you a third time, and I will not be a burden, because I am not seeking your possessions, but you. For children should not have to save up for their parents, but parents for their children.
WEB World English Bible 2000
Behold, this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not your possessions, but you. For the children ought not to save up for the parents, but the parents for the children.
KJV King James Version 1769
Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
ASV American Standard Version 1901
Behold, this is the third time I am ready to come to you; and I will not be a burden to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
YLT Young's Literal Translation 1898
Lo, a third time I am ready to come unto you, and I will not be a burden to you, for I seek not yours, but you, for the children ought not for the parents to lay up, but the parents for the children,
Darby Darby Bible 1890
Behold, this third time I am ready to come to you, and I will not be in laziness a charge; for I do not seek yours, but you; for the children ought not to lay up for the parents, but the parents for the children.
Douay-Rheims Douay-Rheims Bible 1899
Behold now the third time I am ready to come to you and I will not be burthensome unto you. For I seek not the things that are yours, but you. For neither ought the children to lay up for the parents, but the parents for the children.
Translations in other languages (10 available)
He aquí estoy aparejado para ir á vosotros la tercera vez, y no os seré gravoso; porque no busco vuestras cosas, sino á vosotros: porque no han de atesorar los hijos para los padres, sino los padres para los hijos.
Eis que estou prestes a vir pela terceira vez até vós, e não vos serei incômodo como um peso. Porque eu não busco o que é vosso, mas sim a vós. Porque os filhos não devem guardar bens para os pais, mas sim os pais para os filhos.
Voici, pour la troisième fois je suis prêt à aller chez vous, et je ne vous serai point à charge; car ce ne sont pas vos biens que je cherche, c’ est vous-mêmes. Ce n’ est pas, en effet, aux enfants à amasser pour leurs parents, mais aux parents pour leurs enfants.
Siehe, ich bin bereit zum drittenmal zu euch zu kommen, und will euch nicht beschweren; denn ich suche nicht das Eure, sondern euch. Denn es sollen nicht die Kinder den Eltern Schätze sammeln, sondern die Eltern den Kindern.
Ziet, ik ben ten derden male gereed, om tot u te komen, en zal u niet lastig zijn; want ik zoek niet het uwe, maar u; want de kinderen moeten niet schatten vergaderen voor de ouders, maar de ouders voor de kinderen.
Ecco, questa è la terza volta che son pronto a recarmi da voi; e non vi sarò d’aggravio, poiché io non cerco i vostri beni, ma voi; perché non sono i figliuoli che debbono far tesoro per i genitori, ma i genitori per i figliuoli.
Oto trzeci raz jestem gotów przyjść do was, a nie obciążę was próżnując; albowiem nie szukam tego, co jest waszego, ale w was samych; boć nie dziatki mają rodzicom skarbić, ale rodzice dziatkom.
Вот, в третий раз я готов идти к вам, и не буду отягощать вас, ибо я ищу не вашего, а вас. Не дети должны собирать имение для родителей, но родители для детей.
如今，我打算 第三次 到 你們 那裡去，也 必不 累著你們；因 我所求 的是 你們，不是 你們的財物。 兒女 不 該 為父母 積財， 父母 該為兒女積財。
This is now the third time that I am ready to come to you; and I will not be a trouble to you: my desire is for you, not for your property: for it is not the children's business to make store for their fathers, but the fathers for the children.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · II Corinthians 12:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Paul grounds his refusal of financial support in his identity as the Corinthians' spiritual father. Barnes states plainly, "I seek not yours, but you. I desire not to obtain your property, but to save your souls." Gill picks up the same thread, calling Paul "a loving tender father" concerned for his children's good rather than their money. Clarke anchors the claim in 1 Corinthians 4:15: "Ye are my children, and I am your father. You have not contributed to my support, but I have been labouring for your life."
The Greek verb zēteō (I seek) is present active, signaling an ongoing pursuit, while the objects ta humōn (what is yours) and humas (you yourselves) create a deliberate contrast. Paul is after persons, not possessions. The parent-child analogy that follows, 'the children ought not to save up for the parents, but the parents for the children', inverts the normal direction of inheritance. Calvin sees this as Paul acting out "the part of a father," laying up spiritual treasure for his converts rather than drawing earthly gain from them.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Third preparation to come: Barnes, Clarke, and the Cambridge Bible note Paul's earlier frustrated plans (1 Cor 16:5, 2 Cor 1:15-16) and read the present tense of 'I am ready' as a continuous state.
- Third actual visit: JFB and Alford argue the text implies a previous painful visit (2 Cor 2:1, 2 Cor 12:21), making Paul's upcoming visit the third time he physically appears.
- Apostolic model of non-support: Some traditions see the parent-child analogy as a normative command against ministers receiving pay, based on the strong language of 'ought not' (opheilei).
- Comparative family analogy: Gill and Calvin argue the 'ought' is comparative; children may support elderly parents, but the normal flow of inheritance is from parent to child, which Paul applies to his founding role.
What is clear: Paul refuses to be a financial burden and willingly prioritizes their spiritual good over his own material benefit, no matter how many times he must come to them.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The 'third time', visit vs. intention | Paul has planned to come to Corinth multiple times and is determined to do so now. | Some commentators (Barnes, Clarke, Cambridge) argue Paul had twice intended but been prevented, making this his third resolution. Others (JFB, Alford) believe Paul had already made a second, painful visit and is now announcing a third. |
| 'Children... parents' as a universal rule | The general principle of family life is that parents provide for children, not the reverse. | Some traditions read this as a strict apostolic norm against churches supporting pastors, while others (Gill, Calvin) stress it is a comparative analogy rooted in Paul's unique role as their spiritual founder, not a prohibition against paying ministers. |
| 'I seek not yours, but you' | Paul aims for the salvation and spiritual good of the Corinthians, not their money. | Calvin adds a warning that seeking 'you' can become a form of ambition, drawing disciples to oneself. Others read it as a pure expression of selfless pastoral love. |
Historical & Cultural Context
The Corinthian church operated within a patronage system where wealthy supporters provided for teachers and speakers. This created expectations of obligation: a client was bound to his patron. Paul deliberately refused to play this role, working as a tentmaker instead. The 'false apostles' of 2 Corinthians 11 likely exploited the system, taking money while preaching another gospel. Paul's refusal of support was so unusual that in verse 13 he sarcastically calls it his 'wrong', 'Forgive me this wrong!'
The phrase 'the third time I am ready to come' prompts the question of whether Paul had visited Corinth a second time already (perhaps the 'painful visit' of 2 Corinthians 2:1) or is announcing a third intention after previous setbacks. The Greek construction hetoimōs echō (I am ready) uses the present tense, describing a continuous state of readiness rather than a simple future. Barnes and Clarke argue Paul's plans were twice frustrated (see 1 Corinthians 16:5 and 2 Corinthians 1:15-16), and this is his third resolved purpose. Either way, his determination not to 'be a burden' remains unchanged. The verb katanarkēsō (I will burden) carries the vivid sense of making someone numb or inert, as if financial dependence might cripple the church's vitality. Paul protects them from that weight.
Textual Notes
The consulted sources note no significant textual variants for 2 Corinthians 12:14. The Greek text is securely established across the manuscript tradition, and the few minor differences in English translation reflect choices in rendering the idiomatic hetoimōs echō ('I am ready') and the precise force of katanarkēsō ('I will be a burden').
Reception History
Throughout church history, this verse has been held up as the definitive expression of apostolic selflessness. The early church fathers used it to distinguish true shepherds from mercenaries, emphasizing that bishops should seek the flock, not the fleece. During the Reformation, Calvin and others drew on it to critique the selling of church offices and the greed of false teachers. In the modern era, it has shaped missionary strategy and pastoral ethics, reminding church leaders that their labour is relational before it is financial. Hymns of consecration and pastoral ordination services often echo its language, celebrating a ministry that spends itself for the souls of others.
Preaching This Verse
Three-point outline
- The Shepherd's Heart (I Seek You, Not Yours). Paul's ministry prioritizes persons over property. The contrast between ta humōn and humas is more than grammar; it is the hinge of authentic Christian leadership. False shepherds fleece the flock; Paul feeds it.
- The Father's Role (Providing, Not Receiving). Paul reframes the relationship. He is not a hired hand collecting a wage; he is a father laying up a spiritual inheritance. The parent-child dynamic protects the church from being treated as a resource to be exploited.
- The Apostle's Cost (Spending and Being Spent). The next verse (v. 15) naturally follows this logic. Paul's refusal of money is not cold independence; it is fuel for a deeper, more costly love. He gives everything so that they might have everything in Christ.
Five-point outline
- Resolute Purpose: Paul announces his intention to come, despite previous setbacks.
- Consistent Practice: He will not be a burden, maintaining the same policy as before.
- Clear Priority: His goal is their souls, not their savings. 'I seek not yours, but you.'
- Family Logic: Parents provide for children; children do not normally lay up an inheritance for parents.
- Generous Love: This posture leads directly into the willing sacrifice of verse 15, spending and being spent for their souls.
Illustration hooks
- A father working extra shifts to pay for a child's college education, expecting nothing back but hoping for the child's success.
- A youth leader who pays for pizza and activities out of pocket so that no student feels left out or pressured to give.
- A teacher who quietly buys school supplies for a student whose family is struggling, investing in the student's growth without asking for repayment.
Questions your congregation is asking
- If Paul refused pay from the Corinthians, should pastors today also refuse a salary?
- How do I know if my pastor genuinely cares for me or is just interested in my money or loyalty?
- Why does Paul keep defending his financial choices if the Corinthians weren't complaining about it?
Leading a Discussion
Paul draws a line in the sand. His ministry is not a transaction. The parent-child image protects the gospel from being treated as a commodity and protects the church from being treated as a resource. As you work through these questions, consider how Paul's example challenges both leaders and congregations to reflect the generous, non-exploitative love of God.
Discussion questions
- Read 2 Corinthians 12:14 aloud. What does Paul announce he is preparing to do?
- What does Paul explicitly say he does NOT seek from the Corinthians? What does he say he DOES seek?
- Look at the Greek contrast between ta humōn (what is yours) and humas (you). How does this sharpen the point of the verse?
- Where else does Paul use parent-child language for the Corinthians (see 1 Corinthians 4:15)? Why is that relationship central to his argument here?
- Why do you think Paul felt the need to keep defending his refusal of financial support? What does this reveal about the culture of the Corinthian church?
- How does the parent-child model challenge the way we think about giving and receiving in the church today?
- In what practical ways can you 'seek' the people in your own life rather than what they can do for you?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 24:35 | Yahweh has blessed my master greatly. He has become great. Yahweh has given him flocks and herds, silver and gold, male servants and female servants, and camels and donkeys. |
| Genesis 24:36 | Sarah, my master’s wife, bore a son to my master when she was old. He has given all that he has to him. |
| Genesis 31:14 | Rachel and Leah answered him, “Is there yet any portion or inheritance for us in our father’s house? |
| Genesis 31:15 | Aren’t we considered as foreigners by him? For he has sold us, and has also used up our money. |
| Proverbs 11:30 | The fruit of the righteous is a tree of life. He who is wise wins souls. |
| Proverbs 13:22 | A good man leaves an inheritance to his children’s children, but the wealth of the sinner is stored for the righteous. |
| Proverbs 19:14 | House and riches are an inheritance from fathers, but a prudent wife is from Yahweh. |
| Ezekiel 34:2 | “Son of man, prophesy against the shepherds of Israel. Prophesy, and tell them, even the shepherds, ‘The Lord Yahweh says: “Woe to the shepherds of Israel who feed themselves! Shouldn’t the shepherds feed the sheep? |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights Paul's fatherly motive: he seeks the Corinthians' salvation, not their money. As their spiritual father through the gospel, Paul works to provide for them, just as parents lay up for children, not the reverse. His repeated readiness to visit shows persistent pastoral care.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that Paul’s "third time" refers to a third intention to visit, not a third actual visit. The apostle’s refusal to be a financial burden stems from his core motive: he wants the Corinthians themselves, not their money. Paul’s comparison of children not laying up for parents is meant comparatively, showing his willingness to labor as a spiritual father without expecting support in return.
Calvin's Commentaries Reformed 1564
Calvin sees Paul's refusal of financial support as proof that he sought the Corinthians themselves, not their money. A faithful pastor aims for the welfare of souls, not personal profit or even building a personal following. Paul wanted to present them as a sacrifice from his ministry.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator reads "the third time" not as a third visit but as a third occasion Paul has held himself ready to come, with earlier plans frustrated. He argues this avoids the difficulty that no record exists of an unrecorded visit to Corinth between Paul's founding stay and this letter. Paul seeks not their money or praise but themselves, wanting them to give themselves to Christ.
Geneva Bible Notes Reformed 1599
The Geneva Notes point out Paul's distinctive reversal of expectation: he is ready to visit a third time, but not to burden them. His principle, drawn from family life, is that parents provide for children, not children for parents. So Paul seeks the Corinthians themselves, not their possessions.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that Paul had only visited Corinth once before, not twice, so this planned visit was his second actual arrival, not a third. Paul’s refusal to be financially burdensome showed he sought their spiritual welfare, not their possessions — like a parent providing for children, not the reverse.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB clarifies that Paul's third visit to Corinth is an actual coming, not a third preparation, and that his earlier second visit was brief and humbling. Paul's aim is the Corinthians themselves, not their money, because as their spiritual father he seeks their spiritual treasure.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry charges the Corinthians with forcing Paul into an unseemly self-defense by failing to commend him as they should have. Paul's "boasting" was their fault, not his choice, because they neglected to acknowledge the apostolic signs he had plainly demonstrated among them.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that Paul persists in seeking the Corinthians a third time despite being disappointed twice. His point is clear: Paul does not want their material goods; he wants their souls.